For Athanasius, non-being describes the original state of creatures, and the state that creatures return to when they are not sustained by God. ‘Being’ is a gift given to creatures. Sin, for Athanasius, is creaturely rejection of God and therefore rejection of being itself. This implies that when we sin, humans fall into nothingness and cease to exist, leading to the implication that fallen human ... [Show full abstract] nature and personal sin should result in our immediate non-existence. In this paper I describe Athanasius’ position on non-being and sin, and then go on to look at how the theology of Maximus the Confessor may offer a means of understanding the difficulty implied in Athanasius’ work. I look at how Maximus understands being to be transformative, and something that humans grow into. Perfect being which is full communion with God, or absolute non-being are, through Christ, reserved for the time after this life on earth.